What is the gift of the Spirit?
The holy vessels in the tabernacle could not be used for ordinary purposes, but their separation from ordinary use is not what made them holy. They were not holy until they were actually used in the service of God. So the saint is the one who is not only separated from evil, but separated to God, sanctified and anointed for the Master’s use. This was symbolized in the Old Testament by the fact that the blood was first applied and the oil over the blood. Cleansing was thus followed by a symbolic anointing that represented the Spirit’s work in preparing for service. So we too are anointed, as were the prophets, kings, and priests of old (2 Corinthians 1:21; 1 John 2:20).2
The means and power for service come through the gifts of the Spirit. But the gifts of the Spirit need to be distinguished from the gift of the Spirit. The baptism in the Spirit was necessary before the first disciples were to leave Jerusalem or even begin to fulfill the Great Commission. They needed power, and the very name Holy Spirit is connected with power.3 He came as the Gift and as the Power. He himself is the firstfruits of the final harvest (Romans 8:23), come to begin a work that will bring some from every kindred, tongue, people, and nation together around the throne (Revelation 5:9). The same baptism in the Spirit was experienced by others on at least four other occasions in Acts, as we have seen, as well as by still others later on, according to Titus 3:5.
On the Day of Pentecost the reception of the gift of the Spirit was marked by the initial physical (or outward, since it was not completely physical) evidence of speaking in other tongues (languages different from their own) as the Spirit enabled them. From the fact that tongues is the evidence given, and especially from the fact that tongues was the convincing evidence at the house of Cornelius (“For they heard them speaking in tongues,” Acts 10:46), there is an excellent case for regarding tongues as the initial physical (or outward) evidence of the baptism in the Holy Spirit.
As many are willing to admit, it is difficult to prove from the Book of Acts that speaking in tongues is not the initial evidence of the baptism in the Holy Spirit.5 Most who attempt to discount tongues as the evidence turn to the Epistles, looking for theological proof of their position.6 But the Epistles are not that much divorced from the experiences of Paul, and certainly not from the experiences of the people to whom he was writing. To consider them totally theological in contrast to the Book of Acts does not fit the facts. Even where the Epistles give propositional truth, such as justification by faith, it is related back to the experience of Abraham (Romans 4). As we have seen, much of what Paul says about the Spirit in his epistles is directly parallel to the experiences in the Book of Acts.
The argument against tongues as the evidence is most often based on the question “Do all speak in tongues?” (1 Corinthians 12:30). We have already seen what a weak argument this is, especially since the verb is in a continuous present, “Do all continue to speak in tongues?” meaning, “Do all have a ministry to the Church of speaking in tongues?”
The value of tongues as a sign, in personal edification, and in teaching us to respond to the Spirit simply and in childlike faith is important. The very fact we do not know what we are saying helps us to learn to respond to the Spirit without mixing in our own ideas and wishes, for we speak as the Spirit gives utterance. There is usually no mental impression in our minds of what we are to say. Instead, our minds are most often filled with praise to the Lord, and we simply (but actively) yield our vocal organs, mouth and tongue, to the Spirit and speak whatever He gives.7 (Some do say the Lord gave them a few words before they spoke them. When they obeyed and spoke what came to their mind, the Holy Spirit then gave the ability and the freedom in speaking in tongues.)
In the Book of Acts also the tongues came when the gift of the Spirit was received. There may or may not be an interval of time between believing for salvation and receiving the Gift. Ideally, one should reach out in faith and receive the Gift as soon as he is a believer. But there is no interval indicated in Acts between receiving the gift of the Spirit and receiving the evidence of speaking in tongues. Donald Gee tells of his experience of receiving the baptism in the Holy Spirit “by faith” and then after two weeks of new fullness in his soul, finding himself “beginning to utter words in a new tongue.”
The means and power for service come through the gifts of the Spirit. But the gifts of the Spirit need to be distinguished from the gift of the Spirit. The baptism in the Spirit was necessary before the first disciples were to leave Jerusalem or even begin to fulfill the Great Commission. They needed power, and the very name Holy Spirit is connected with power.3 He came as the Gift and as the Power. He himself is the firstfruits of the final harvest (Romans 8:23), come to begin a work that will bring some from every kindred, tongue, people, and nation together around the throne (Revelation 5:9). The same baptism in the Spirit was experienced by others on at least four other occasions in Acts, as we have seen, as well as by still others later on, according to Titus 3:5.
On the Day of Pentecost the reception of the gift of the Spirit was marked by the initial physical (or outward, since it was not completely physical) evidence of speaking in other tongues (languages different from their own) as the Spirit enabled them. From the fact that tongues is the evidence given, and especially from the fact that tongues was the convincing evidence at the house of Cornelius (“For they heard them speaking in tongues,” Acts 10:46), there is an excellent case for regarding tongues as the initial physical (or outward) evidence of the baptism in the Holy Spirit.
As many are willing to admit, it is difficult to prove from the Book of Acts that speaking in tongues is not the initial evidence of the baptism in the Holy Spirit.5 Most who attempt to discount tongues as the evidence turn to the Epistles, looking for theological proof of their position.6 But the Epistles are not that much divorced from the experiences of Paul, and certainly not from the experiences of the people to whom he was writing. To consider them totally theological in contrast to the Book of Acts does not fit the facts. Even where the Epistles give propositional truth, such as justification by faith, it is related back to the experience of Abraham (Romans 4). As we have seen, much of what Paul says about the Spirit in his epistles is directly parallel to the experiences in the Book of Acts.
The argument against tongues as the evidence is most often based on the question “Do all speak in tongues?” (1 Corinthians 12:30). We have already seen what a weak argument this is, especially since the verb is in a continuous present, “Do all continue to speak in tongues?” meaning, “Do all have a ministry to the Church of speaking in tongues?”
The value of tongues as a sign, in personal edification, and in teaching us to respond to the Spirit simply and in childlike faith is important. The very fact we do not know what we are saying helps us to learn to respond to the Spirit without mixing in our own ideas and wishes, for we speak as the Spirit gives utterance. There is usually no mental impression in our minds of what we are to say. Instead, our minds are most often filled with praise to the Lord, and we simply (but actively) yield our vocal organs, mouth and tongue, to the Spirit and speak whatever He gives.7 (Some do say the Lord gave them a few words before they spoke them. When they obeyed and spoke what came to their mind, the Holy Spirit then gave the ability and the freedom in speaking in tongues.)
In the Book of Acts also the tongues came when the gift of the Spirit was received. There may or may not be an interval of time between believing for salvation and receiving the Gift. Ideally, one should reach out in faith and receive the Gift as soon as he is a believer. But there is no interval indicated in Acts between receiving the gift of the Spirit and receiving the evidence of speaking in tongues. Donald Gee tells of his experience of receiving the baptism in the Holy Spirit “by faith” and then after two weeks of new fullness in his soul, finding himself “beginning to utter words in a new tongue.”
Many others have testified to similar experiences. In the present author’s own experience, the Holy Spirit made Jesus so wonderfully real that he was not particularly conscious of speaking in tongues. (Though others said he did.) The next night he simply told the Lord that if there was a freedom in the gift of tongues, he wanted it. Immediately, the tongues poured out in overflowing abundance. Perhaps, this also is a matter of “the wind blows wherever it pleases” (John 3:8). We have an assurance, however, that we have the Gift the Bible is talking about when we speak in tongues. Thus, the Bible is the guide, and we must judge our experience by it.
This does not mean that tongues should be sought. Our attention should be on the mighty Baptizer, the Lord Jesus himself. Faith that believes He will fulfill His promise is the key to being baptized in the Spirit. Since the Baptism is for service, consecration and surrender to God are also always in order (Romans 6:13; 12:1). But we cannot program the way He comes. Each occasion mentioned in the Book of Acts was different. Sometimes He comes in spite of what we do, again, “the wind blows wherever it pleases.” He may come in a gentle stillness, with the barest whisper. He may come with the sound of a mighty rushing wind. Let us be willing to let Him come as He wills.9
It should be recognized also that speaking in tongues is only the initial evidence of the baptism in the Holy Spirit. Other evidence will follow as the fullness of the Spirit overflows into every avenue of life (John 7:37–39; Acts 4:8). We can expect also a deeper reverence for God (v. 33; Hebrews 12:28); a more intense dedication and consecration to God and to His Word (Acts 2:42); and an ever-increasing and more active love for Christ, for the Bible, and for the lost (Mark 16:20).
In fact, it should always be kept in mind that the baptism in the Spirit is not a climactic experience. As Pentecost itself was only the beginning of the harvest and brought men into a fellowship of worship, teaching, and service, so the baptism in the Holy Spirit is only a door into a growing relationship with the Spirit and with other believers. It leads to a life of service where the gifts of the Spirit provide power and wisdom for the spread of the gospel and the growth of the Church. This is evidenced by the rapid spread of the gospel in many areas of the world today. New fillings, new directions of service are to be expected as new needs arise, and as God in His sovereign will carries out His plan.
Horton, S. M. (2005). What the Bible Says about the Holy Spirit (pp. 258–261). Springfield, MO: Gospel Publishing House.
This does not mean that tongues should be sought. Our attention should be on the mighty Baptizer, the Lord Jesus himself. Faith that believes He will fulfill His promise is the key to being baptized in the Spirit. Since the Baptism is for service, consecration and surrender to God are also always in order (Romans 6:13; 12:1). But we cannot program the way He comes. Each occasion mentioned in the Book of Acts was different. Sometimes He comes in spite of what we do, again, “the wind blows wherever it pleases.” He may come in a gentle stillness, with the barest whisper. He may come with the sound of a mighty rushing wind. Let us be willing to let Him come as He wills.9
It should be recognized also that speaking in tongues is only the initial evidence of the baptism in the Holy Spirit. Other evidence will follow as the fullness of the Spirit overflows into every avenue of life (John 7:37–39; Acts 4:8). We can expect also a deeper reverence for God (v. 33; Hebrews 12:28); a more intense dedication and consecration to God and to His Word (Acts 2:42); and an ever-increasing and more active love for Christ, for the Bible, and for the lost (Mark 16:20).
In fact, it should always be kept in mind that the baptism in the Spirit is not a climactic experience. As Pentecost itself was only the beginning of the harvest and brought men into a fellowship of worship, teaching, and service, so the baptism in the Holy Spirit is only a door into a growing relationship with the Spirit and with other believers. It leads to a life of service where the gifts of the Spirit provide power and wisdom for the spread of the gospel and the growth of the Church. This is evidenced by the rapid spread of the gospel in many areas of the world today. New fillings, new directions of service are to be expected as new needs arise, and as God in His sovereign will carries out His plan.
Horton, S. M. (2005). What the Bible Says about the Holy Spirit (pp. 258–261). Springfield, MO: Gospel Publishing House.
